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Today we will analyze the name Yeshu in the New Testament, because the topic still arouses controversy. Honestly, I am surprised that many people, despite very strong arguments, have not addressed them substantively or refuted them, but just said: I haven’t seen the arguments. That, you know, is the lowest level of discussion – then it’s obvious that whatever you say won’t get through. Whoever does not want to hear, will not hear, will not see, will not understand. This is reminiscent of what Christ said about blind guides: the blind lead the blind. And of Isaiah’s prophecy, that the people will be deaf, having eyes they do not see, having ears they do not hear and do not understand. It was the same in the times of Christ: paradoxically, the simplest people believed Him, while those who considered themselves outstanding – Pharisees, Sadducees, teachers of the Law – often did not grasp His words. Why? Because they were attached to their old views. Meanwhile, the teaching about the name Yeshu is truly important. According to the New Testament, the name Yeshu is not just an identifier, but constitutes a fundamental element of Christian faith: it is inseparably connected with salvation, faith, and the forgiveness of sins. Numerous verses link the name Yeshu with faith, salvation, forgiveness of sins, and even miracles. This name is key in New Testament teaching about the Messiah and salvation. This teaching goes far beyond simple nomenclature. Today’s analytical lecture will present a systematic, scripture-based analysis of the theological significance of this name – for all who want to know and do God’s will. I assume I am speaking precisely to such people: those who desire to do God’s will and not stray. Therefore, I share what I have discovered.

We will start with an analysis of the divine origin of the name Yeshu, its crucial role in salvation, the requirement of faith, understanding the name as a commandment, the practice of calling upon it as a fundamental act of faith of the early gathering of saints – the first Church – and a defense of the authenticity of the name against historical and contemporary distortions. Through analyzing key passages in the New Testament, you will see that the precision and uniqueness of the name Yeshu is a conscious theological design, and neglecting it amounts to ignoring the consistent biblical testimony.

Determining the origin of the name Yeshu is vital for understanding its absolute authority. The New Testament clearly indicates that this is not a name given by human tradition or preference – not because Mariam liked it, or because Joseph had someone by that name in the family. Nothing of the sort. The name was decreed and given directly from heaven. The source is God Himself – that is the foundation of His central role in the plan of salvation. By expressing His will, God gave this name to the Child, that is, to Christ. Who will accept this will, and who will want to argue with it? The consistent biblical testimony here is striking and leaves no room for doubt.

Don’t let it put you off that angels have wings or halos – those are only symbols. They do not serve to honor them, but to visually present the situation, to better illustrate what happened in those days. So, to the point. Maria, or more accurately, Mariam, met the Angel. He came to announce to her above all that she would receive the honor of giving birth to the Messiah, but at the same time conveyed what we find in Luke 1:31. “Behold, you will conceive and give birth to a Son, and you shall name Him Yeshu.” See: she could not give this Child just any name she wished. A similar instruction is found in the Gospel of Matthew, but addressed to Joseph. This was some time later – at least half a year – when the Angel appeared to him in a vision. Matthew 1:21. “She will bear a Son,” – he says of Mariam – “and you shall name Him Yeshu, for He will save His people from their errors [sins].” Of course, we can argue whether it was “Yeshu”, or some other form, but we discussed that topic last week. So if someone hasn’t seen the recording or analyzed it incorrectly, I refer you to the previous material, where we discussed why “Yeshu” is the proper form. We will still address some objections, but today we will focus on the fact that—regardless of disputes about the form—the name came from heaven. You cannot appeal to neighborly tradition, like in the case of John the Baptist, where it was customary to suggest a different name. But the Angel said it had to be John—correctly: Johan—and that was final. The will of God had to be fulfilled; the Angel even made sure of this to the extent that he took away Zechariah’s speech, which he only regained once he obeyed the command. Since this was so important, it’s no surprise that the Angel gave the name not only to Mariam, but—considering that a husband could overrule her decision—also to Joseph, so that he wouldn’t accidentally give a different name. And in Matthew 1:25 we read: “And he did not know her until she gave birth to a Son and named His name Yeshu.” The Evangelist Luke, meanwhile, says that on the eighth day, at the circumcision, the Child was given the name the Angel had told them—Yeshu. And that is exactly what they did. It is likely, even highly likely, that the circumcision could have taken place on the territory of Egypt, because they fled there shortly after the birth. There are various theories—I explain these in other videos—and it is possible to trace the whole 40 days of this story. It is quite possible that the circumcision took place in Egypt or on the way. Would they then in Egypt have given a different name, because “in every country it’s a bit different”? Of course not—you cannot. They gave the name the Angel commanded, regardless of whether they were in France, Egypt, or anywhere else. Only this one name came from heaven. That is why the authority of the name Yeshu is absolute—its source is God Himself. This divine origin constitutes the theological foundation for the unique and irreplaceable role of the name in the doctrine of salvation, which we will analyze in the next part. You cannot change what God has decided. And God decided—the Angel says to Joseph—that “you will name Him Yeshu, for He will save His people from their errors [sins].”

This points to the central role of the name in the work of salvation. The saving function of the name Yeshu is its most essential theological dimension. The New Testament consistently and directly links this specific name with the possibility of receiving salvation, of course through the forgiveness of sins. It is not just a symbol of the person of the Savior—the name itself is presented as the means by which God’s grace becomes available. The apostolic writings articulate the principle of the exclusivity of the name Yeshu in the process of salvation categorically. The most important and most unequivocal is the declaration of the apostle Peter in Acts 4:12. I will read: “And there is salvation in no one else, nor is there any other name given to people under heaven, in which we must be saved.” Peter said this. Pay attention to this verse—God’s wisdom is astonishingly deep; I keep discovering new layers in it. Even in the one I quote most often, you can spot several elements. “And there is salvation in no one else,” and “nor is there any other name given to people under heaven, in which we must be saved.” First: only one name. “Under heaven”—meaning throughout the entire earth. It does not matter whether you are in Paris, New York, London, Beijing or Tokyo—one name is given to all people on earth, in which we must be saved. “We must”—some translations say “we can,” but literally the meaning is “we must.” Why “must”? Because there is no other way to salvation—this name is key. Without this name there is no salvation by grace. Pay attention to another detail. Someone may say: the name is only a symbol of the person, that is, of Christ. Yet in the text, Person and Name are clearly separated. First: “He is the stone that was rejected by you, the builders, who became the cornerstone. And there is salvation in no one else,”—that is about Christ. And then the addition: “nor is there any other name given to people under heaven, in which we must be saved.” So the name and the Person are inseparable and given together: one single name for all people and one single Person. You cannot keep the name and change the Person, nor keep the Person and change the name. These two things have been revealed and given to us. An analysis of this verse reveals its universal and exclusive character.

The statement that under heaven no other name has been given to people by which we must be saved excludes the possibility of salvation “through other names” regardless of culture, language, or religious tradition. This one Name is intended for all humanity. Its universal role is already foretold by the prophecy quoted in Matthew 12:21, “And in His name the nations will put their hope.” Note the singular— not “in His names” nor “in the equivalents of His name” in different nations, but in one, specific Name given to all people. And in this one Name, the nations—meaning people all over the world—are to put their hope, provided, of course, that they know this Name, that they have heard of it, and that they understand the teaching about the Name, which in the New Testament constitutes the core of the teaching about salvation. I know that many do not consider it central—often because no one has drawn their attention to it so far or they have emphasized other elements. Meanwhile, the number and consistency of biblical verses are striking, and the fact that broadly understood Christianity often downplays the significance of the Name of our Lord Yeshu is a sign of deception. The apostle Paul, quoting the prophet Joel, makes a theologically profound “transfer”: the Old Testament promise of salvation for those who call upon the Name of YHWH he applies directly to Yeshu. Romans 10:13. “For everyone who calls on the name of the Lord will be saved.” In the context of the chapter, it is clear that it is about Yeshu, the Messiah, and His Name. Paul does not make a mechanical substitution; he consciously assigns Yeshu divine authority and a privileged place in the work of salvation—a status historically reserved for the Name of YHWH, now associated with the Name of the Son. That is why Peter states, “And there is salvation in no one else, for there is no other name under heaven given among people by which we must be saved.” (Acts 4:12). It is not about the Name YHWH itself, but about the Name borne by our Lord Yeshu—the Name given from heaven and guarded by the angel (Matt 1:21; Luke 1:31). Thus, calling upon the Name of Yeshu is equated in function and power with calling upon the very God of Israel. This is a profound biblical teaching.

The forgiveness of sins—a necessary condition for salvation, since as sinners we cannot enter into life without purification—is inseparably linked to the Name Yeshu. Christ had to die for us so that this forgiveness would be possible, yet Scripture connects the granting of this forgiveness specifically with faith and calling upon His Name. Luke 24:47 says, “In His Name repentance [a change of mind] and forgiveness (of committed) mistakes [sins] will be proclaimed to all nations, starting from Jerusalem.” – universally, with no territorial exception. The forgiveness of sins is the core of the Good News and is proclaimed “in His Name.” Acts 2:38 calls out: “Correct yourselves and let each of you be immersed in the name of Yeshu the Anointed for the forgiveness of your faults (sins)…” – immersion (baptism) in the Name is an act of obedience to faith, by which we enter into the effects of the Messiah’s sacrifice. In Acts 10:43 we read: “To Him all the prophets bear witness, that through His Name everyone who believes in Him receives forgiveness of sins.” Note the precision: “through His Name”—Scripture pairs the Person and the Name, not dividing them, yet also distinguishing them. One can say: whoever believes in Him receives forgiveness through His Name—therefore, faith and the Name are inseparable, and yet the Name is a real channel of grace. Hence the practical conclusion: one may declare faith in Christ, but if someone neglects His Name, one cuts oneself off from the means by which God has determined to grant forgiveness. This helps to understand the warning in Matthew 7:22. “Lord, Lord, did we not prophesy in Your name…?”—and yet they hear: “I never knew you.” What does this indicate? Among other things, the possibility that they used a different name, not the one the Father gave the Son; if they had addressed Yeshu, He would have known His own. John confirms: 1 John 2:12. “I am writing to you, children, that your faults are forgiven you through His Name.” Forgiveness is granted “through the Name”—this Name becomes the basis for the act of grace.

Scripture consistently shows the Name Yeshu as the only and necessary means by which humanity receives both salvation and the forgiveness of sins. Faith in this specific Name—given from heaven—is not “optional” nor a variant; it is a condition. The New Testament emphasizes not just faith in the Person of Christ, but explicitly faith in His Name. This difference is apparent in the language of the inspired authors: the Name is not an interchangeable symbol nor a secondary addition, but an integral part of the revelation and a carrier of saving power. Moreover, faith in the Name Yeshu is presented as one of God’s fundamental commandments in the new covenant—a condition for becoming a child of God. The Gospel of John teaches that adoption into the Father’s family is conditioned by faith in the Name of the Son: John 1:12. “To all who received Him, He gave the power to become children of God, to those who believe in His Name.” Protection from condemnation is linked to the same criterion: John 3:18. “The one who believes in Him is not subject to accusation; but the one who does not believe has already been accused, because one does not believe in the Name of the Only Son of God.” The purpose for writing the Gospel of John is also clear: John 20:31. “These have been written so that you may believe that Yeshu is the Anointed, the Son of God, and that through faith you may obtain life in His Name.” The apostle John formulates this principle ultimately: 1 John 3:23. “And His commandment is that we believe in the Name of His Son, Yeshu the Anointed, and that we love one another as He commanded us.” Thus, faith in the Name is set alongside love—both as direct commands of God. The biblical command to believe in the Name proves that it cannot be replaced by another; it is not secondary or purely symbolic. The Name is the object of faith on par with the Person it represents and in whom God’s power is made present.

This truth finds practical expression in the fundamental practice of the early Church: in the calling upon the Name. To call (Greek “epikaleo”) in a religious context means direct invocation, prayerful addressing of the divine Being. For the first disciples, addressing Yeshu as Lord was a conscious and deliberate act—a gesture of worship, faith, and trust in His effective power. New Testament evidence shows the universality and centrality of this practice; it was a distinguishing mark of the disciples. In 1 Corinthians 1:2, Paul defines the Church as the community of those “who call on the name of our Lord Yeshu Christ in every place, both theirs and ours.” No wonder, since the promise of salvation was directly linked to the act of calling on the Name (Romans 10:13). The name Yeshu is also presented as the key to answered prayers—both those directed to Him and to the Father: John 14:13-14. “And whatever you ask in my name, that I will do, so that the Father may be glorified in the Son. If you ask anything in my name, I will do it.” Thus, even when we turn to the Father, invoking the Name of Yeshu causes the Messiah himself to stand on the side of our requests. In the account of Saul’s conversion, Ananias instructs him to connect immersion with calling on the Name: Acts 22:16. “And now why are you waiting? Arise, be immersed, and wash away your shortcomings, calling on His name!” This was not an add-on, but a constitutive element of discipleship: the Church was recognized by the fact that it called on the Name of the Lord—and did so in a conscious, consistent, and public manner (Acts 9:14 and 21; 2 Timothy 2:22). That is why demons recognize the authority of the Name, and the apostles perform works of power “in the Name of Yeshu”—not separate from the Person, but using the method established by God.

Because—as we read in the Bible—Paul received letters of recommendation to arrest those who called on the name of the Lord, it is worth asking: why? In Judaism, prayer to anyone other than YHWH was considered idolatry, which provoked deep outrage. So it is no surprise that Paul, full of zeal but lacking proper knowledge, burned with hatred toward people he considered guilty of such a grave offense. And it was then that Christ confronted him: revealed Himself, converted him, corrected him. He did so in such a way that Paul had no choice—he had to surrender. And while still in shock and pondering what had happened, Ananias said to him—as recorded in Acts 22:16. “And now why are you waiting? Arise, be immersed, and wash away your shortcomings, calling on His name!” Ananias speaks plainly: immerse yourself in His name and pray to the One who has called you. The one who persecuted those calling on the name is himself called to do so. And, as we know, he does, becoming a zealous proclaimer of the name of our Lord Yeshu. Moreover, earlier Christ revealed to Ananias that He had chosen Paul to carry His name to the ends of the earth. Such was Paul’s task. Calling on the name of Yeshu was not just a liturgical formula: it was a direct, personal, and effective way to communicate with Christ as Lord and Savior, emphasizing the uniqueness and irreplaceability of this name. It could not be exchanged for another.

The historical and theological weight of the name Yeshu led to numerous attempts to distort, discredit, or replace it. It’s simple: if there is only one gate that leads to salvation, what will Satan do? He will place thousands of other gates beside it and send out salesmen to convince you the others are better. That’s exactly what he did with the name. He didn’t have to fight Christianity as a whole—it was enough to remove one key element, the true name of Christ. That’s why it is necessary to analyze the most common accusations and forgeries in light of linguistic data and historical sources, in order to defend its authenticity.

Let’s start by debunking the myth of the “curse.” It is sometimes said that the short form Yeshu is allegedly an acronym of the Hebrew expression Yimach shemo vezikro (may his name and memory be erased). This accusation is unfounded phonetically, grammatically, and historically. First, the phonetic differences: the name Yeshu starts with the consonant Y and ends with the vowel U, while the acronym of the curse word would require the initial vowel I and the final consonant W (in the name written as an abbreviation of the word vezikro). Phonetically, it’s not the same. Indeed, the same letters can be used in writing, but they are pronounced in two different ways: as Yeshu or as the sequence of letters I–SH–W, which shows that graphic similarity does not determine pronunciation. And a name is above all its sound, not just its written form.

Secondly, the convention for writing acronyms: in Hebrew, acronyms are marked with a gershayim or a dot. In ancient writings of the name Yeshu, such a sign does not appear, so it was not read as an abbreviation. Thirdly, historical testimony: the seventeenth-century Hebraist Johannes Buxtorf noted that Jews who wanted to fit the name of Christ into a curse had to deliberately distort it into Isshu, since the original form Yeshu did not fit their purpose. That is strong evidence: if the pronunciation had to be changed, it means the original could not be squeezed into the scheme of the curse. Unfortunately, from the form Isshu versions with similar sound were later spawned among some Christians—deliberately distorted.

It is also worth noting the cultural context. In the traditional Jewish environment, the name Yeshu was rarely written out, and when encountered, its neutral pronunciation was often avoided, being replaced with the formula: may his name be forgotten. Remarks tinged with contempt also occurred. On the other hand, in today’s Israel, it is commonly known that Yeshu is the historical name of Christ. However, there are messianic movements which—although they refer to the Messiah—avoid open identification with Christianity and often distance themselves from the form Yeshu, preferring the variant Yeshua. In the public sphere, one can encounter statements suggesting that Yeshu and Yeshua are not the same—and they consistently declare faith in Yeshua, not Yeshu.

Moving on to the analysis of the Yeshu–Yeshua variant: nowadays, especially in missionary circles, the Yeshua form is promoted as supposedly more correct. Meanwhile, linguistic and historical data indicate significant differences. In Hebrew writing, Yeshua ends with the letter he, which justifies the pronunciation Yeshua. In contrast, writing without he is read as Yeshu. In the shortened form, the letter ayin is sometimes omitted; even with its presence, without he at the end, we still have the pronunciation Yeshu. It is worth emphasizing the grammatical category here: Yeshua is sometimes used as a feminine form (savior, salvation), while Yeshu corresponds to the masculine form (Savior). Thus, using the feminine form Yeshua with regard to Christ is a grammatical error which identifies Christ as a woman. For similar reasons, a final sigma was added in the Greek nominative to unambiguously indicate the masculine gender.

There is also a widespread thesis—repeated by some scholars such as Prof. David Flusser—that the apostles did not pronounce the final “-a,” saying Yeshu, not Yeshua (among other things, due to the Galilean pronunciation). The problem is that the letter ayin is not the vowel “a” and its phonetics were realized in various ways, and later it was often not written at all. There are therefore ongoing disputes about the details of pronunciation, including whether the Galileans rendered the ayin, but these are speculative discussions. We do not rely on supposed recordings of apostolic speech—because there are none—but on transliteration. And on transliteration established long before apostolic times: already Jewish translators of the Septuagint (two centuries before Christ), when translating the Pentateuch and the Book of Joshua, rendered this name in Greek letters, and Christian authors did the same. This chain of transliteration, not debatable phonetic reconstructions, is the most reliable basis for understanding and preserving the name. They did not translate this name, for if they had, in Greek it would sound completely different. But they did not translate it, only transliterated it, transferring the inscription from the Hebrew alphabet to the Greek. In this way, the form we find in the New Testament arose: first with the base “Yesu,” and in the nominative with the additional ending “-s,” that is, “Yesus.” Instead of “sh,” “s” was introduced, because Greek had no “sh” sound. Hence in the nominative we have “Yesus,” in the genitive “Yesu,” and in the accusative “Yesun.” We know how this name was pronounced then because it was transliterated from Hebrew to Greek—and Greek has vowels and requires their written form. And in this transliteration, “a” was not used at the end. Simply, when “Yeshu” was heard, it was written down as “Yesu,” right? But the mere spelling “Yesu” doesn’t yet prove that this is exactly how it was spoken. Why? Because preaching was based mainly on spoken word. Romans 10:17 says, “So faith comes from hearing.” In Romans 10:13-14 we also read, “For everyone who calls on the name of the Lord will be saved. How can they call on him in whom they have not believed? And how can they believe in him of whom they have not heard? And how can they hear without someone preaching?” So that oral preaching carried the name Yeshu—not just the written form.

Today, we try to reconstruct that pronunciation based on Scripture, and it is possible, but at that time the foundation was how it sounded in the mouths of the preachers. Evidence that the form Yeshu was used includes the fact that the apostles went out into the world and in some places this form has survived to this day. However, there is no church in the world that has continuously used the form “Yeshua” for one and a half or two thousand years. This phenomenon only appears marginally in the 19th century and is strongly promoted by so-called Messianic Jews who want to distinguish themselves from Christians—who, as is widely known in Israel, worship Yeshu. These circles promote another form and often stubbornly defend it, which can be painful because it leads to tension around a name that for us is key. Two weeks ago I quoted a verse showing that when some say, “Lord, you walked our streets,” Christ will reply, “I never knew you.” If someone does not want to acknowledge His name, He will not acknowledge them. However, my point is the clarity of the argument: the supposed “Galilean key,” according to which they allegedly could not pronounce endings, is a myth. The form transliterated from Hebrew into Greek was developed about 200 years before Christ—the scholarly translators of the Septuagint did this. They established a spelling like “Yesu” with the added Greek nominative ending. From this, we know how pronunciation worked at the time: we have Hebrew, where vowels were not written but there was the “sh” sound, and we have Greek, which had no “sh” but had vowels, and we see that the name of Christ was Yeshu. We don’t need a recording—we have a transliteration, letter by letter, rendered into Greek.

The emergence of various forms—such as the Polish “Jezus,” English “Jesus,” Spanish “Hesús,” Italian “Gesù,” or French “Zhésus”—is the result of historical changes in pronunciation and reading of letters, a kind of errors and distortions in transliteration and phonetics. The Latin Church imposed a uniform spelling in the Latin alphabet, but individual languages read the same letters differently. The so-called iotacism (the change in vowel value in Greek), which led to the change of “e” to “i,” played a key role. That’s why in the East we encounter “Isus” and not “Jesus”—which fitted perfectly into medieval Jewish distortions. The French read “Y” as “zh”—hence “Zhésus”; Spaniards read “Y” as “h”—“Hesús”; English read “Y” as “j”—“Jesus.” This happened not because they were loyal to the sound they heard, but because they stayed loyal to the Latin letters, while reading them in their own way. So, many variants arose, which are closer to an orthographic compromise than to the original sound of the name.

It is worth emphasizing a fundamental linguistic principle: proper names are not translated. George Michael does not become Jerzy Michał in Poland, and Vladimir Putin does not become Włodzimierz Putin. The same president of Ukraine has his name in the Ukrainian variant, not the Russian—and we all respect this distinction. So why should it be different with the name of our Lord? We show great respect to politicians—not always, after all, entirely deserved—and yet with regard to the name of Christ we allow dismissive simplifications. Meanwhile, His name is the only one given to people for salvation—and it came from heaven. The view that each nation may have “its own” name for the same God is a pagan custom: Greeks worshipped Zeus, while Romans worshipped Jupiter and identified them with each other. In the monotheistic biblical tradition, this is foreign. The God of Israel has one name for all nations—and the same goes for His Son. Attempts to change or discredit the name Yeshu, based on questionable linguistic and historical premises, do not withstand criticism. Faithfulness to the New Testament record and apostolic practice leads to the conclusion that Yeshu is the only authentic and authorized form of the Savior’s name.

Pay attention to the way it is written: in the Greek transliteration, there is no „a” at the end. Take a look at the illustration—if it were „YESHUA”, the letter „a” would have to appear where the white dot is. And after adding the Greek nominative ending, we would get „YESHUAS”. That’s how it would sound in the nominative. In the vocative, it would be „Yeshua”, in the nominative—”Yeshuas”. But there is no „a”. The apostles wrote down what they heard. If they had heard „Yeshua”, the Greek transliteration would have reproduced the final vowel. It did not, because that’s not how it was said. And we’ve already explained this before.

The exegetical and theological analysis conducted leads to an unequivocal conclusion: the name Yeshu occupies a central and irreplaceable place in the doctrine of the New Testament. It is not just a proper name, but a key theological term, inextricably linked with the identity and mission of the Son of God. The name Yeshu was given by the will of God Himself, which gives it absolute authority. It is the only name given to people for salvation and forgiveness of sins, and therefore has both an exclusive and universal character. Faith in this specific name is not a theological option, but a divine command. Calling upon the name Yeshu was a basic prayer practice and a hallmark of the early Church. Attempts to distort or replace this name—both in the past and today—are usually based on erroneous linguistic and historical premises. Disregarding the precision and uniqueness of the name Yeshu means ignoring the clear and consistent testimony of the New Testament. For the theologian, biblical scholar, and apologist, understanding the central role of the name Yeshu is essential to fully grasping New Testament Christology and the doctrine of salvation. It is the key to answering who Christ is, and how His work becomes accessible to us.

I believe that all of you who come here are seeking salvation, not just “peace of mind” in what has “always been.” When Christ came to earth, His teaching met with resistance from the Pharisees, Sadducees, priests, and scribes. He told them directly that in many cases their tradition had invalidated God’s law. And we are dealing with exactly the same problem today: human tradition. The custom that after crossing a country’s border, a name can be “adjusted”—that Krzysztof becomes Christopher—is a human practice, with no basis in the Bible. Scripture shows that changing even one sound means a different name: Abram and Abraham—just a small difference? For God, it is significant. Sarai and Sarah—just one letter, yet a completely different meaning. Why is this important? Because—as 2 Timothy 3:16 teaches—all Scripture is inspired to teach us, correct us, and lead us to the truth. Since God pays attention to subtleties in names, we must not allow even one sound to be changed in the only name given to people for salvation. Otherwise, we miss the point—it would already be another name.

Unfortunately, many teachers and preachers push this topic to the sidelines. Yet the apostle John places faith in the name of the Son of God very high—right next to the commandment of love. So let us not invalidate God’s law with tradition. Let us return to biblical precision and to the practice of the apostolic Church. Faithfulness to the name Yeshu is not a linguistic triviality. It is an expression of obedience and reverence toward the One whose name has been given to us from heaven. If faith comes by hearing, then let us listen carefully—and call our Savior by the name the apostles called Him. Yeshu.

In essence, many only care about their own well-being. For example, I have here about 10,000, or actually 10,500 people subscribing to this channel. After the last two films about the name of God, as many as 17 people unsubscribed and no one new signed up. And if someone new did show up, that means even more left. On average, it came out to minus 17. That didn’t stop me from proclaiming the one true name that gives you salvation. Because that is my mission. Just as the apostle Paul had to bear the name to the nations, so I, humbly to you, also bear this name, because the Lord allowed me to know Him precisely by this name. Here, in this illustration, it is shown very interestingly: person, mission, and in the middle the name Yeshu, which binds everything together. Indeed, one cannot worship Christ under a false name, because that leads to the antichrist; but also, Christ with the same name but with a different personality or a different mission, that too is antichrist. The name Yeshu began to be distorted already in the 4th century, and on a large scale. When the dogma of the Trinity was introduced, the name was changed even more and began to be read incorrectly. But even earlier, as the apostle John writes in his letters, that the first antichrists appeared. He meant those who, although the name was correct at the time, distorted the teaching about Christ. And that was enough to speak of the antichrist. However, it also works the other way: if someone even accepts all the teachings of Christ, understands everything and accepts it, but rejects His name and venerates Him under another name, that is also an antichrist. That is why it is so important that everything is consistent with the Holy Scriptures. There we have a wealth of information. The problem is that we also have many who sow disinformation. When I preach, they will do everything to neutralize it. Of course, they are acting under the suggestion of Satan – it’s hard to explain it otherwise. Many, for example, Catholics, slander the name Yeshu, sometimes even clergy, saying that it is a curse. This simply shows their ignorance. The fact that someone knows Hebrew or Greek does not mean that they understand the Scripture – the scribes did not understand either.

Let me give a simple example: I met a certain monk who supposedly taught Hebrew on YouTube and claimed that Yeshu is a curse. Meanwhile, his bishops in India – his own Church – pray to Yeshu. Because, as I said, there are countries where this name survived and was not changed. If he were right, he would have to admit that the Catholic Church in India is apostate. You see the ironic dissonance: as Christ said, “let not your left hand know what your right hand is doing” – although in a different context – so it is here: they really do not know what is happening among themselves and what their brothers believe. They lack stability. Everything is torn apart, because there are borders and language barriers. We don’t know what is going on with the Hindus – those “little worms”, we don’t understand their script at all, we cannot spell it out. Because of this, people can be disconnected: one says one thing, another says something else and they are inconsistent, each convinced they are right. Meanwhile, it is not so – the Lord allowed me to recognize this and I am sharing it with you. I hope that this will prompt you to accept immersion in the name Yeshu, because that is also one of the conditions for salvation. We will have one of our meetings where we will discuss the basic conditions of salvation listed in the Holy Scriptures – by Christ and the apostles. If it lies within your power, you must fulfill them. And because, as I said, I believe there are people here who want to please God, not people, I believe you will be interested. And as I said, I will preach this name, even if the number of subscribers drops from 10 thousand to 50, because this is my mission and my task. We must never chase after applause, to gain recognition and say what people like to hear. No. If you look through Scripture, you will see that all God’s servants were disliked. Why? Because they said: you must change. But people wanted to hear: you are fantastic, it is great – and they called that love. That is false love. Scripture says that whom God loves, He corrects, like a father his son, because He wants to make him a person of value.

The full written version of the article is now available at https://yeshu.blog . There you will also find my videos and music — all created in the name of our Lord Yeshu.

Thanks for listening until the end. I would be extremely grateful for likes, shares and comments, because it helps grow the channel, which gives a chance to reach even more people.

If you receive the gift of faith in the name of our Lord Yeshu, take the next step and contact me to be immersed in the name of Yeshu. You can find contact details on our website or simply write on Messenger.

Glory to Yeshu!!!